I was delighted to hear Onyeka talking about Africans in Tudor England yesterday morning on the BBC Radio 4 Today programme. It's fantastic this subject is getting airtime, and we must all hope that translates to lesson time in schools, university courses and research, and further media coverage. 

It was a very short discussion (for a longer one, see this interview with Vox Africa TV; for more detail on the status of Africans in Tudor England, see my articles on "Slavery and English Common Law"; on "Why Slavery shouldn't distort the History of Black People in Britain" and the case of Caspar van Senden and his failed attempts to transport Africans from Britain in 1596-1601).

However I was puzzled by Onyeka's reference to an African in Tudor Blackburn, so I looked it up in his book and found (on p.361) a reference to the baptism of "Leticia" whose father is described as "Willm Voclentine Egiptian", on 3rd December 1602 in the record of St. Mary's, Blackburn, now held at the Lancashire Record Office. 

Other similar examples I found in my research  include ‘Anthoine an Egyptian’, buried in Gravesend on 26 May 1553, and ‘Batholomew the sonne of an Egiptian’ baptized in Barnstaple on 23 August 1568.

However, I didn't include these references in my thesis because I didn't feel that they could be taken as straightforward evidence of individuals who came from Egypt. 

The people referred to as "Egyptians" at this time were ‘gypsies’, or Roma/Romany people, of Hindu origin. Both linguistic and genetic studies have confirmed their origin in the Indian subcontinent. A Parliamentary Act of 1530 concerning Egyptians (illustrated above, and transcribed here) explained that: 

"before this tyme divers and many owtlandisshe people calling themselfes Egiptsions using no craft nor faict of merchandise, have comen in to thys realme and goon from Shyre to Shyre and place to place in grete companye and used grete subtile and craftye meanys to deceyve the people bearing them in hande that they by palmestrye could tell menne and Womens Fortunes and soo many Tymes by craft and subtiltie hath deceyved the people of theyr Money & alsoo have comitted many haynous Felonyes and Robberyes to the grete hurt and Disceipt of the people that they have comyn among."

Further Acts concerning ‘Egyptians’ were passed in 1552, 1554, and 1562. They were to be banished, their goods forfeited. By 1562, this was somewhat modified by the ruling that those born in England were to be placed in service. 

The fact that these people did not come from Egypt was recognised by at least one contemporary writer. Thomas Dekker wrote in Lantern and Candlelight (1608): 

"If they be Egyptians, sure I am they never descended from the tribes of any of those people that came out of Egypt. Ptolemy, King of the Egyptians, I warrant never called them his subjects; no nor Pharoah before him."

For more on Egyptians in Early Modern England, have a look at Chapter 3 of D. Mayall, Gypsy Identities, 1500-2000: From Egipcyans and Moon-men to the Ethnic Romany (2004). 

When an individual really is of African origin, the records are not slow to report or comment on it. It is only when an individual is described as ‘a/the blackamore’, ‘a/the negro’, or we are told where they come from or were born that we can be completely sure of their identities. 

 There is enough certain evidence of Africans in Tudor England (for example, this list of references found in London parishes, one of which is pictured below; my own research gathered evidence of over 360 Africans in Britain, 1500-1640, some 200 of which date from the Tudor period) to work with, without having to include these misleadingly-named "Egyptians". 

Since first posting this, Michael Ohajuru, art historian and author of the Black Africans in Renaissance Europe blog, has pointed out that the image above isn't that easy to decipher. Below is an annotated version. Where it says "East" ( in most of the entries on this page), it means they were buried in the east end of the graveyard. 

Less than eight minutes into Juliet Gardiner's programme, Presenting the Past, How the Media Changes History on Radio 4, I had to press pause and start tweeting yesterday. 

She said that as a historical advisor on Atonement (2007), there was a decision that had made her uneasy- the depiction of a  black soldier appearing with Robbie in Dunkirk. She asserts: "In fact, it was almost impossible for there to have been a black soldier in the British Expeditionary Force in France". She suspects this was done "to reflect today's multicultural society" and "gave a misleading impression of how Britain was at the time". Screenplay by Christopher Hamilton- explains it away as colour-blind casting, but says "it probably wasn't accurate". This element of the film did prompt discussion at the time, in the Guardian and the Spectator. And Gardiner herself responded to questions, commenting "statistically one would expect there to have been a handful of black soldiers scooped up by the Military Services Act, and one or two of those may have been sent to France with the BEF"- a statement which seems quite contradictory to what she says on her Radio 4 programme. I'm no expert on the 20th century, but I've seen plenty of pictures of black soldiers in both world wars- not just African Americans, or even Imperial troops, but British-born men too, as you can see from this online exhibition from the Ministry of Defence, this slideshow from Phil Gregory of the Black Presence website, and Tony Warner's recent talks at the Imperial War Museum. Surely, even if there wasn't a huge number of black soldiers in the BEF at the beginning of the war, showing one in Atonement makes the larger point that there were black soldiers in World War 2, in the same way as the Lancastria was co-opted to represent many smaller ships that sunk at Dunkirk. 

But where I really had to press pause in shock was when Tim Bevan, producer of Elizabeth (1998) as well as Atonement, commented "had that [casting a black actor] taken place in our Elizabeth movie, you wouldn't have been able to prove that, at all,  and it would have been interpretative". This is a film which has no problem placing it's own dramatic interpretation on various other historical events- showing the queen sleeping with Robert Dudley, for example- something that really is unprovable. (See Alex von Tunzelman's unpicking of the film on her Guardian Reel History blog). But I'd like to pick up Bevan's gauntlet now, just in case he's planning a third Elizabeth film to follow Elizabeth: The Golden Age (2007). If he ever wants to cast a black actor in a Tudor film (or indeed a Stuart or a Georgian one): I can prove it for him! In my research into Africans in Britain, 1500-1640 for my Oxford D.Phil. thesis I found evidence of over 360 Africans living in England and Scotland during the period. (Oh, please, someone make a film set in the court of James IV of Scotland, featuring the "More Tabronar"). More specifically, there is clear evidence that Elizabeth I had at least one African servant at her court. Records survive from 1574 and 1575 showing her ordering clothes for a "lytle Blackamoore" from her tailor. Further to this, a painting known as "Elizabeth I at Kenilworth" shows her being entertained by a small troupe of black musicians. This was in keeping with a wider trend  of Africans working at royal and aristocratic courts across Europe. However, it would equally be accurate to show Africans walking about in Tudor crowd scenes. The most interesting recent attempt to show this was in Dr. Who, The Shakespeare Code (2007). But that's another story (and another blog?).


For now, I just want to end by saying that as historians, we have to work harder to ensure that the Media doesn't Change History, but History Changes the Media. This is a two-way street, but we need to do our bit (by blogging, for example!) to ensure new research is fed into the media. The BBC Radio 3/ AHRC collaboration New Generation Thinkers initiative  is a great example of how this can work in practice. Let's have more of that!



You can read yesterday's Twitter discussion on this with @jessicammoody, @cath_fletcher, @michael1952 and @HistoryNeedsYou on Storify. 

On Friday evening, I spoke at the Readers Research: Blacks in Renaissance Britain event at the British Library, along with Open University graduate Michael Ohajuru  (you can read his highly complimentary version of events here). The event was chaired by Dr. Caroline Bressey of the UCL Equiano Centre. 

It was quite a thrill to be speaking at the British Library, a place I have made regular pilgrimages to for many years now. I even spent some time there helping to catalogue some watercolours of animals in the first Indian zoo in Barrackpore back in 1999.  But I digress...

Michael spoke first, and I was very jealous of his excellent presentation skills and all the lovely pictures he had to illustrate his talk, which was on the black magus he had found in a rood screen painting of The Adoration of the Magi (c.1520) in the V&A, which was probably made in Devon.  In fact, he very effectively compared it with other rood screen images he had found in Devon, and traced the journey of the black magus image from Cologne to Bruges, Alsace and Devon. You can read a transcript here and download his  presentation.  One of the most interesting images for me was of Holy Roman Emperor Henry VI's entrance into Sicily in 1191, heralded by black trumpeters, as it reminded me of the long tradition of royal musicians to which John Blanke, Henry VIII's 'black trumpet' , who I am speaking about on Tuesday at Peckham Library, belonged. 

My only real criticism was that Michael didn't really differentiate between  Europe and England, with statements such as "Blacks were seen legally as slaves and culturally as barbarians." Whereas my research has show that Africans were not slaves in England at this time. He quotes  "the chronicler of an English voyage to Guinea" in 1554 (Robert Gainsh) as describing "A people of beastly living, without god, lawe, religion or common wealth". However, that same voyage brought five Africans back to London, who admittedly were described as "slaves" in the text, but  were not treated as  such, but only kept here only long enough to learn some English, after which they were returned to Guinea to act as interpreters and trade factors. The only record we have of their experience is brief but evocative: "some were tall and strong men, and could wel agree with our meates and drinkes" although "the coulde and moyst ayer dooth sumwhat offende them". Looking out the window today, I can imagine why they might have found the London air objectionable! Though, at least according to the Cartwright judgement of 1569, "the air of England is too pure an air for slaves to breath in". 

My own talk is a bit of a blur now (Michael seems to remember it better!).  Basically I shared some documents I'd found in the Lansdowne Manuscripts, a collection held by the British Library.  A letter written by the Mayor of Bristol, William Hopkins to the Privy Council in 1590 (two years after the Armada battle and at the height of the war with Spain), and an attached set of accounts written by his Chamberlain, regarding a prize ship that had been brought into Bristol by her Majesty's (Elizabeth I's) pinnace The Charles (captain Jonas Bradbury). There were 32 Spanish or Portuguese and 135 Africans on board the prize ship.  Using the documents, I explained why they were on the ship, what happened to them during their stay in Bristol, and the significance of the fact that they were sent back to  Spain within the week. 

The conversation and Q&A afterwards was wide-ranging: from Hollywood swashbucklers to Moorish Spain via Caspar Van Senden.  Perhaps the most philosophical question came from a gentleman from Ghana: why do we always view Africa as peripheral to Europe, perhaps Europe is in fact peripheral to Africa? This is a matter of perspective I suppose. One book I've read that tries to address this is David Northrup's Africa's Discovery of Europe (Oxford, 2002).  I think I'll read it again!

The event was recorded, and we're hoping it will be available as a podcast in due course.  

Our talks were actually the first in a Readers' Research series- which seems a great idea. Often I look around  (and I think  Dr. Bressey made this point too) and wonder what the studious-looking people around me are studying. On the ocassions when I have managed to strike up a conversation, it has always been interesting. So anything that encourages us to interact and gives us more reason to hang out in the BL's many cafés, seems like a good idea! The fact that Michael and I, not exactly wallflower types, actually both discovered the material we presented in summer 2008 but never met until last autumn shows how much more could be done to forge connections between readers.

 If you're kicking yourself that you didn't make it, or were turned away (we sold out!), then please come along to one of my upcoming talks at Peckham Library on Tuesday or The National Archives on Friday 16th November. 

Just back from a great talk by my friend Dr. Kathy Chater, who I've mentioned here before. She told us some of the fascinating stories she'd uncovered in the Old Bailey court records.  You can now check them out yourself online: http://www.oldbaileyonline.org/ 

But back in 2000, when Kathy began her research, she had to go through the cases on microfilm, scanning the pages for mention of black people. I sympathise as I've spent plenty of time doing the same with parish registers! The advantage of this over the modern keyword search is that you get a feel for the source and the context- Kathy noted how other people were treated in court, so was able to understand the black experience better.  

One of the great things about the Old Bailey records is that they're verbatim accounts of what was said in court, so you really hear people's voices coming through.  One memorable quote came from Ann Duck, who is recorded as shouting during an assault: "Hamstring the dog that he may never run after me again!", another one that made us laugh was the woman who testified "he put his impudence into me"!

Chater concluded that black people in the long 18th century were pretty law- abiding, as she's found less than 200 of them appearing in some 54,000 trials. There were still some juicy stories to be told however- of highwaymen and footpads, theft, rape and murder.  I was reminded of how extreme and sometimes gruesome 18th century punishments could be (see Hogarth's print above). We also learnt of Thomas Latham,  possibly the first black police constable (c.1746). The case is copied on the excellent Black Presence website, here: http://www.blackpresence.co.uk/black-people-at-the-old-bailey/

Anyway, I'm not going to try to recount every case here. You'll have to look for them yourself on the amazing Old Bailey website, or check out Kathy's book, now in paperback.

Just wanted to draw your attention to this great resource.  Kathy is the expert on Africans in the period following mine, and has amassed a huge database of references to their lives here in Britain. This is a recording of her speaking at the National Archives last year. You can download it here. 

The talk  is described  on the site as follows:

"What was life like for the ‘average’ black person in England before the 20th century? Most were quietly getting on with their lives, seeking employment, getting married and raising families. It takes a lot of work to uncover their life histories because there was no legal discrimination against these individuals. Glimpses into their lives can be found buried in The National Archives’ vast collection, which reveals unexpected stories. Dr Chater’s talk challenges some commonly held assumptions that have been made about the lives of black Britons during the period of the British slave trade. Dr Kathleen Chater is an independent historian and writer. Her doctoral thesis is published as Untold Histories: Black people in England and Wales during the period of the British slave trade, c. 1660-1807. She came to the history of Black British people through genealogy and has written books and articles on this subject. This talk was part of our diversity week event in November, highlighting the diversity of The National Archives’ collection." 

Kathy has also written a book on the subject which I've illustrated above, and is giving a talk about Black People at the Old Bailey in Islington next month, which looks really interesting.  The records of the Old Bailey are available online and are a fascinating source of information on everyday life from 1674-1913, containing 197,745 criminal trials held at London's central criminal court.  So once you've listened to Kathy, you can look up some of the cases for yourself!

Excited to see that my article on Africans in Early Modern London is now online.  


The London Metropolitan Archives are a great place to research, with friendly and helpful staff  and quite a variety of records- recently augmented by the transfer of records from the Guildhall Library Manuscripts Section, which is where I first went to search for Africans in parish registers. 


Read my article to find out more about Helen Jeronimo, suspected of stealing ‘14 bookes of callikoe, 26 pieces of pachers and 108 lb. of suger’ from a merchant named Francis Pinto, her husband  Thomas Jeronimo 'mariner and moor' and other stories of Africans in Early Modern London that I found in the archives...

My thesis 'Africans in Britain, 1500-1640' is now available to read in the Bodleian library. You can access the listing on SOLO [Search Oxford Libraries Online] or read the short abstract. 

I found records of over 350 Africans in Early Modern Britain in the course of my research, and used them to consider questions including how Africans came to Britain, what work they did, their religious and social experience and their status in the eyes of the law. My thesis includes an appendix listing all the  evidence I found of Africans in a wide range of sources from parish registers to court records.

I sent the following letter to the BBC via their website, after Wood's article was published on 20th July 2012, but have received no response.  As I explain, it was great that they ran the article on this fascinating subject, but there is more to say:

                                                                                                                      London, 27th July 2012
Dear BBC News Magazine,

I was pleased to see Michael Wood’s article on ‘Britain's first black community in Elizabethan London’ (http://www.bbc.co.uk/news/magazine-18903391) on your magazine last week, as it brought a fascinating subject to your readers’ attention (in much greater depth than that night’s Great British Story). 

However, I feel that it did not tell the whole story. Having recently completed a D.Phil. thesis on ‘Africans in Britain, 1500-1640’ at Oxford University, in which I found evidence of over 350 Africans living in Britain during that time, I wanted to add to and comment on what Wood had to say. 

Firstly, I would question Wood’s use of the term “community”. How do you define “community”? A handful of people living in the same area? Though they may have had the same colour skin, they may not have socialised, or even spoken the same language. Kathy Chater’s book Untold Histories, on the 18th century black population questions the use of this term even then. 

My study showed that not only were Africans in Britain not slaves, but some were paid wages or even worked independently as craftsmen (I found a needlemaker and a silkweaver) or died leaving property.

They were not just musicians before Elizabeth I’s reign. Some were courtiers, but there was also a soldier in Exeter in 1522, a man buried in Northamptonshire in 1545, a diver in Southampton in 1547-8 and a needlemaker in Cheapside c.1554-8. 

Africans were not only living in London- they were in Southampton, Bristol and Plymouth, but also in less likely places, from Hull to tiny villages like Stowell in Somerset or Bluntisham-cum-Earith in Cambridgeshire. 

Wood asserts that two of Shakespeare’s greatest characters are black. We can assume he means Othello and...Aaron from Titus Andronicus? The latter is not usually described as “great”- as he is cruel, lascivious and murderous- even killing his own son!

The discussion of ‘Lucy Negro’ is misleading and conflates various unrelated biographies. This was a fairly common nickname, given to various women with dark hair in the literature and records of the period. There is no evidence of a real African woman of this name. In fact I found more evidence of African men using London prostitutes than African women working as prostitutes. 

In his comments on the attempt to transport Africans to Lisbon in 1596 and 1601, Wood concludes “Whether this actually happened is unclear.” In fact another letter in the Hatfield archives, from the merchant who had petitioned for permission to transport the Africans, Caspar Van Senden, shows that he was unsuccessful, as I explain in my full analysis of the situation in my article  ‘Caspar Van Senden, Sir Thomas Sherley and the “Blackamoor” project’, Historical Research, 81, no.212 (May 2008), pp. 366-371.


Some factual errors:
The”1602” letter of Denis Edwardes that Wood uses to prove Turnbull Street’s notoriety was in fact written in May 1599 (It is at The National Archives, TNA, SP 12/270/119). 

The figure of 20,000 black servants in 18th century London was suggested by the 
Gentleman’s Magazine in 1764. Modern estimates are more conservative, putting the figure at between 10,000-15,000. 

Wood says that “In 1599, for example, in St Olave Hart Street, John Cathman married Constantia "a black woman and servant".” Where is this quote from? The parish register (http://www.history.ac.uk/gh/baentries.htm) says only that her surname was “Negrea”- I wasn’t sure this was clearly an African.  I did however find 6 other records of marriages, 3 inter-racial (including 1617 Curres/Person mentioned here) and 3 between two black partners. 

I would like to end by thanking Michael Wood and the editor that commissioned him for bringing this subject to greater prominence- the article has at time of writing been shared 3487 times, and no doubt many more saw the TV programme. I realise that a short article cannot do the subject justice, and hope that further airtime will be given to this vital part of our shared history in the future. 

Yours sincerely,

Dr. Miranda Kaufmann